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See Webster, p. 73, where a witch carries away a child who is not blessed when it sneezes. Napier, p. 40; "F. L. Journal," vol. i. p. 56; Kuhn, pp. 365, 196; Knoop, p. 155; "Zeits. f. Volksk." vol. ii. p. 33; Kennedy, p. 95; Carnoy, p. 4; "F. L. Journal," vol. ii. p. 257.
See p. 464. See ib., note 3. See especially pp. 484 and 575. Ezekiel, viii. 14. There is probably a reference also to the Tammuz festival in Zech, xii. 10, 11. Zeits. f. Assyr. ix. 290 seq. See Farnell, The Cults of the Greek States, ii. 648 seq. Rassam Cylinder, col. i. ll. 11, 12. See pp. 105 and 173 seq. IVR. 32, 49b, where the 20th day of the intercalated Elul is so designated.
See Gunkel, Schöpfung und Chaos, pp. 29-114, 119-121. Gunkel, ib. pp. 28, 29. Published by Pinches, Journal Royal Asiat. Soc., 1891, pp. 393-408. See Zimmern in Gunkel's Schöpfung und Chaos, pp. 415, 416, and on the other side, Delitzsch, Babylonische Weltschöpfungsepos, p. 20. Zimmern's doubts are justified. Proc. Soc. Bibl. Arch. vi. 7. Zeits. f. Assyr. viii. 121-124.
See Nebuchadnezzar's Inscription, IR. 56, col v. ll. 38-54. So, e.g. during the closing years of Nabonnedos' reign. Winckler, Untersuchungen zur Altorient. On the meaning and importance of the rite, see Winckler, Zeits. f. Assyr. ii. 302-304, and Lehmann's Shamash-shumukin, pp. 44-53. Eponym List, IIR. 52, no. 1 obv. 45.
Wirt Sikes quotes this story without acknowledgment, stating that the legend, "varying but little in phraseology, is current in the neighbourhood of a dozen different mountain lakes." As if he had collected it himself! Thorpe, vol. iii. p. 120, apparently quoting Harry's "Sagen, Märchen und Legenden Niedersachsens"; Sébillot, "Trad. et Sup." vol. i. p. 115; "Zeits. f.
See Lidzbarski, "Wer ist Chadir?" Zeits. f. Assyr. vii. 109-112, who also suggests that Ahasverus, 'the Wandering Jew, is a corruption of Adrakhasis. This suggests a comparison with Sadu, 'the hunter, in the Gilgamesh epic. See above, p. 475. Originally suggested by H. C. Rawlinson. The ending ôn is an emphatic affix frequent in proper names. Euripides' Herakles, Einleitung.
Rassam Cylinder, col. viii. ll. 96-100. See also Rassam Cylinder, col. iii. l. 32. See above, pp. 195, 196. VR. 61. col. v. l. 51-vi. l. 8. See above, pp. 74 and 176. Winckler, Zeits. f. See Deut. xvi. 9. The 33d day of this period has a special significance in the Jewish Church. The non-Jewish origin of the Purim festival is generally accepted by critical scholars. Alt. Soc. Bibl.
Bartsch, vol. i. pp. 64, 89; vol. ii. p. 43; Kuhn, p. 195; Knoop, loc. cit.; Jahn, pp. 52, 71; Thorpe, vol. ii. p. 174; "Zeits. f. Volksk." vol. ii. loc. cit. W. Map, Dist. ii. c. 14; Brand, vol. ii. p. 8, note; Lady Wilde, vol. i. pp. 71, 73; Schleicher, p. 93; Tertullian, "Adv.
A somewhat puzzling line, but which appears to convey the promise on the part of the penitent that if forgiven he will observe the rites demanded by the deity. Babylon. IVR 19, no. 3; Zimmern, no. 5. Like a column. The metaphor is the same as in the Biblical phrase, "column of smoke." Published by Brünnow, Zeits. f. Assyr. v. 66 seq. The king mentions his father, Shamshi-Ramman, in the hymn.
In Eastern Prussia a steel used for striking a light, a hammer, or anything else that will strike fire, is used. Grimm, "Teut. Myth." loc. cit.; Train, vol. ii. loc. cit.; Henderson, p. 14; "F. L. Journal," vol. v. p. 224; "Zeits. f. Volksk." vol. ii, p. 33; "N. and Q." 7th ser. vol. x. p. 185.
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